“A river emerged from Eden to water the garden; and from there it parted and became four headwaters” (Genesis 2:10). “A river emerged from Eden to water the garden” – Rabbi Simon began: “You grant him power [titkefehu] forever, and he went; You alter his countenance and send him away” (Job 14:20) – the power [tokef] that the Holy One blessed be He gave to Adam the first man “forever” should have been for all time. “And he went” – because he forsook the directive of the Holy One blessed be He and went after the directive of the serpent, “You alter his countenance and send him away.” Rabbi Simon said: “Wisdom and might with Him” (Job 12:13)1Two verses later: “Behold, He halts the water and it dries; He releases it, and they overturn the earth” (Job 12:15). – when he [Adam] was still innocent vis-a-vis his Creator,2Before having sinned, when he was “with Him.” he could unleash the water of four riverheads with a single spade.3So great was his “wisdom and might.” These are the four riverheads: “A river emerged from Eden to water the garden [and from there it parted and became four headwaters, etc.].”
“The name of the one is Pishon; it is that which encircles the entire land of Ḥavila, where the gold is” (Genesis 2:11). “The name of the one is Pishon” – because it causes flax [pishtan] to grow4Pishon is interpreted to be the Nile, along which flax grows. and its water flows smoothly [shofi].5Shofi contains the first three letters of Pishon, transposed. “It is that which encircles the entire land of Ḥavila” – Ḥavila did not yet exist,6Ḥavila was a great-grandson of Noah (Genesis 10:7). and yet you say: “It is that which encircles [the entire land of Ḥavila]”? This is bewildering. The explanation is that “He tells the outcome from the outset” (Isaiah 46:10).7God knows the future, so He is able to call a land by its future name. “Where the gold is” – pure gold.8This is expounded from the fact that it says “the gold,” rather than “gold.” “And the gold of that land is good; there is bdellium there, and onyx stone” (Genesis 2:12). “And the gold of that land is good” – Rabbi Yitzḥak said: It is good when it is in his house;9Gold is the best way to store one’s savings, since a large value is concentrated in each coin. it is good when it accompanies him on the road.10It is convenient for the road as well, for the same reason. The Midrash is expounding the repeated use of the word “gold” in consecutive verses [hazahav, vezahav]. Rabbi Abahu said: The Holy One blessed be He afforded a great favor to His world, as a person makes change from a single gold piece and he can spend it on several expenditures. Reish Lakish said: The world should not have been worthy of using gold [for secular purposes]. Why was it created? For the Temple, as it is stated: “And the gold of that land is good” – just as it says: “This good mountain and Lebanon” (Deuteronomy 3:25).11This phrase refers to the Temple (see Bereshit Rabba 15:1). “There is bdellium [bedolaḥ] there, and onyx stone” – Rabbi Aivu said: Do you think that this bedolaḥ is the one that spice-mixers use?12Bedolaḥ is both the name of a spice and the name of a gem. Let its counterpart tell about it: “And its appearance was like the appearance of bdellium [bedolaḥ]” (Numbers 11:7). Just as that is a gem, so, too, this is a gem.
“And the name of the second river is Giḥon; it is that which encircles the entire land of Kush” (Genesis 2:13). “And the name of the second river is Giḥon…[the land of Kush]” – Kush did not yet exist,13Kush was a grandson of Noah (Genesis 10:6). and it says: “The entire land of Kush”? This is bewildering. It is because, “He tells the outcome from the outset.” “And the name of the third river is Tigris; it is that which goes east of Ashur. And the fourth river, it is Euphrates” (Genesis 2:14). “And the name of the third river is Tigris [Ḥidekel]” – because it is harsh [ḥad]14The passage subsequent to these words is mistakenly omitted in most editions: בְּקוֹלוֹ, הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר, וַעֲדַיִין לֹא עָמַד אַשּׁוּר, אֶלָּא מַגִּיד מֵרֵאשִׁית אַחֲרִית. וְהַנָּהָר הָרְבִיעִי הוּא פְרָת, רַב אָמַר. We have presented the translation of these missing words. in its sound [kolo]. “It is that which goes east of Ashur – but Ashur did not yet exist.15Ashur was a grandson of Noah (Genesis 10:22). It is because “He tells the outcome from the outset.” “And the fourth river, it is Euphrates” – Rav said: Euphrates is the foremost of the rivers.16This is derived from the phrase “it is Euphrates,” and from the fact that it is referred to as “the great river” (Genesis 15:18, Deuteronomy 1:7). Rabbi Ḥanina bar Ami in the name of Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi said: “Uval” (Daniel 8:3) is the foremost of the rivers. But is it not written: “I was alongside the great river, that being Tigris”? (Daniel 10:4). The explanation is that Daniel saw two prophetic dreams, one on the Tigris and one on the Uval, and the [vision on the] Tigris was greater than [the vision on] the Uval, and that is why he calls it [Tigris] great. But is it not so, that at the creation of the world, it [Euphrates] is not called great? [Why is that?] The reason is because it went up and encircled the Land of Israel,17At creation it was not yet “great.” Its greatness came later, when it became the border of the Land of Israel. in whose regard it is written: “For who is a great nation that has God [close to it]” (Deuteronomy 4:7).18Euphrates is called “the great river” because of its association with the land of the “great nation.” The folk saying says: A king’s slave is [himself] a king; attach yourself to an officer and people will bow to you. Rav said to his son Ḥiyya: ‘Build me a house in the Land of Israel.’ He said to him: ‘Where?’ He said to him: ‘Build it as soon as you cross the River [Euphrates].’ Shmuel said: ‘Up to the place where the River flows, that is the Land of Israel.’ Where is that? It is Tarbakna. Rabbi Yehuda and Rabbi Huna, Rabbi Yudan said: The Euphrates and the Kevar River (Ezekiel 1:1) are one and the same. “Euphrates [Perat]” – because it broadens [para verava] to the point that it can be crossed [only] by boat. “Euphrates [Perat]” – because its water brings fertility [parin] and abundance [to the surrounding soil]. “Euphrates [Perat]” – because it gradually branches out [mefaresh] [into smaller and smaller streams] until it is possible to stop it with a spade. Kevar – because its produce [its grains] are large and do not fall through a sieve [kevara]. Rabbi Huna said: Kevar is a river unto itself, and Perat is a river unto itself.19They are not identical, as Rabbi Yehuda said. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: They said to the Euphrates: ‘Why do you not emit a loud sound?’ It responded to them: ‘I do not need [to show off], as my actions make me known: A person plants a sapling near me, and it produces [fruit] in just thirty days; he sows a vegetable near me, and it grows in just three days.’ They said to the Tigris: ‘Why do you emit a loud sound?’ It responded to them: ‘Would that my sound might be heard and I be noticed.’ They said to the fruit trees: ‘Why do you not emit a loud sound?’20Your leaves do not rustle loudly. They responded to them: ‘We do not need [to show off], as our fruits attest to our [importance].’ They said to the non-fruit bearing trees: ‘Why do you emit a loud sound?’ They responded to them: ‘Would that our sound might be heard and we be noticed.’ Rav Huna said: It is not for that reason. Rather, fruit trees, because they are weighed down with their fruit, that is why they do not emit a loud sound. But non-fruit bearing trees, because they are not weighed down with their fruit, do emit a loud sound. That is what is written: “His heart and the heart of his people trembled, like the trembling of the trees of the forest from [the wind]” (Isaiah 7:2).
Rabbi Tanḥum said in the name of Rabbi Yehoshua ben Levi: In the future, the Holy One blessed be He will give the nations to drink from the cup of terror,21Drinking from the cup of terror is a metaphor for divine punishment (Isaiah 51:17, 51:22). from the place from which justice [hadin] emerges. What is the source? “A river emerged from Eden [eden] to water the garden; and from there it parted” – “and became four rivers” is not written here, but rather, “and became four headwaters [rashim]”22Rashim can also mean rulers. – these are the four kingdoms,23That would ultimately subjugate Israel (see Daniel chapters 2 and 7). They are: Babylon, Persia-Media, Greece, and Rome-Edom. which correspond to the four headwaters. “The name of the one is Pishon” – this refers to Babylon, after: “Its horsemen come from afar [pashu]” (Habakkuk 1:8). “It is that which encircles the entire land of Ḥavila” – as it [Babylon] rose and encircled the entire Land of Israel, in whose regard it is written: “Have hope [hoḥili] in God, for I will yet thank Him” (Psalms 42:6). “Where the gold is” – this refers to the words of Torah, which “are more desirable than gold, than quantities of fine gold” (Psalms 19:11). “And the gold of that land is good” – this teaches that there is no Torah like the Torah of the Land of Israel, and no wisdom like the wisdom of the Land of Israel. “Bdellium is there, and onyx stone…” – [referring to] Bible, Mishna, Talmud, Tosefta, and agadda.24All these branches of Torah wisdom are to be found in the Land of Israel. “And the name of the second river is Giḥon” – this refers to Media, as Haman would decimate its people like a serpent, after: “Upon your belly [geḥonekha] you shall go” (Genesis 3:14). “Tigris [Ḥidekel] [it is that which goes east of Ashur]” – this refers to Greece, which was quick [kala] and harsh [ḥada] in its edicts, as it would say to Israel: ‘Write for yourselves on the horn of an ox that you have no share in the God of Israel.’ Rav Huna said: In three areas, the kingdom of Greece takes precedence over [they surpass] the Evil Empire:25Rome. This is expounding on “it is that which goes east [kidmat] of Ashur,” which can also mean “it is that which takes precedence over Ashur.” Ashur here refers to Rome, as the Midrash goes on to explain. In its legal system, in its script, and in its language. Rav Huna said in the name of Rav Aḥa: All the kingdoms may be called after Ashur26See Isaiah 27:13, Zechariah 10:10. because they enrich themselves [mitasherot] through Israel. Rabbi Yosei bar Ḥanina said: All the kingdoms may be called after Nineveh27See Nahum 1:1. The prophecy in that chapter is relevant to all the nations, not just Nineveh. because they adorn themselves [mitnaot] through Israel. Rabbi Yosei bar Ḥalafta said: All the nations are called after Egypt [Mitzrayim]28See Isaiah 27:13. because they distress [metzirot] Israel. “The fourth river is Euphrates [Perat]” – this refers to Edom. Perat – because it voided [hefera]29It voided the treaty between the brothers, Jacob and Esau. The Romans are considered the descendants of Esau-Edom. and distressed his [Jacob’s] descendants. Perat – because it brings fertility [para] and abundance, due to the blessing of the elder [Isaac].30Isaac gave Esau (Edom) a blessing of fertility for the land (Genesis 27:39).Perat – because in the future I will exact retribution [lehipara] against it. Perat – after its demise: “I alone have trodden the winepress [pura]…” (Isaiah 63:3).31This passage (Isaiah 63:1–6) refers to Edom.
“The Lord God took the man and placed him in the Garden of Eden, to cultivate it and to keep it” (Genesis 2:15). “The Lord God took [vayikaḥ] the man…” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: He elevated him, just as it says: “The peoples will lift them up [ulkaḥum] and bring them…” (Isaiah 14:2). Rabbi Neḥemya said: He enticed him, just as it says: “Take [keḥu] words32That is, words of persuasion. with you and return to the Lord…” (Hosea 14:3). “And placed him [vayaniḥehu]” – Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: He granted him rest, and protected him and indulged him33Vayaniḥehu can also mean he gave him rest, protection or comfort. with all the trees in the Garden of Eden. Rabbi Berekhya said: [He put him there] to grant him rest, protect him, and indulge him with all the trees in the Garden of Eden.34It was God’s intent when placing Adam in the garden to grant him all these things, but it did not actually come about due to Adam’s sin. “Vayaniḥehu” – He gave him the mitzva of Shabbat, just as it says: “And He rested [vayanaḥ] on the seventh day” (Exodus 20:11). “To cultivate it [le’ovda]” – “six days you shall work [taavod]” (Exodus 20:9), “and to keep it” – “Keep the Shabbat day” (Deuteronomy 5:12).35“To cultivate it and to keep it” all refer to the precept of Shabbat – to work for six days and rest on the seventh. Alternatively, “to cultivate it and to keep it” – this refers to sacrificial offerings, as it is stated: “You will serve [taavdun] God upon this mountain” (Exodus 3:12), and it is written [regarding the daily offering]: “You shall take care [tishmeru] to present it to Me at its appointed time” (Numbers 28:2).
“The Lord God commanded man, saying: From every tree of the garden you may eat” (Genesis 2:16). “The Lord God commanded man, saying: From every tree of the garden you may eat.” Rabbi Levi said: He commanded him regarding six mitzvot. “[The Lord God] commanded [vaytzav]” – regarding idol worship, as it says: “Because he willingly followed an order [tzav]” (Hosea 5:11). “The Lord” – regarding blasphemy, as it says: “One who blasphemes the name of the Lord” (Leviticus 24:16). “God [elohim]” – this refers to [the appointment of] judges, as it is stated: “You shall not curse judges [elohim]” (Exodus 22:27). “Man” – this refers to the shedding of blood, as it is stated: “One who sheds the blood of man [haadam]” (Genesis 9:6). “Saying [lemor]” – this refers to forbidden sexual relations, as it is stated: “Saying [lemor]: Behold, if a man sent away his wife, and she departed from him, [and she went to belong another man]” (Jeremiah 3:1).36One of the basic laws of sexual morality is that a married woman may not go and “belong to another man” unless her first husband “sent her away,” i.e., divorced her. “From every tree of the garden you may eat” – He commanded him regarding theft.37God informed Adam that all the trees were permitted to him only because they were not someone else’s private property. The Rabbis interpreted the entire passage [differently]. “The Lord God [Elohim] commanded” – [He said to him:] ‘I am merciful, but also I am a judge to exact retribution.’38“Lord” connotes God’s attribute of mercy, and “God” [Elohim] connotes His attribute of strict justice.Elohim – He said to him: ‘I am elohim, act towards me like a God [elo’ah], that you not curse Me,’ as it is stated: “You shall not curse elohim.”39Elohim can mean either “judges” or “God.” From where are forbidden sexual relations derived? “He shall cleave to his wife” (Genesis 2:24) – but not to another man’s wife, not to a male, and not to an animal. “You may eat [akhol tokhal]”40This can be translated: “When it is food, you may eat it.” – Rabbi Yaakov of Kefar Ḥanin said: When is it [meat] permitted for consumption? It is after it is slaughtered. He thus alluded to him regarding [the prohibition of eating] a limb [taken] from a living animal. “But of the tree of the knowledge of good and evil, you shall not eat of it, as on the day that you eat of it you shall die” (Genesis 2:17). “You shall die [mot tamut]” – death for Adam, death for Eve;41The double expression mot tamut alludes to two deaths. death for him, death for his descendants.
וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן (בראשית ב, י), רַבִּי סִימוֹן פָּתַח (איוב יד, כ): תִּתְקְפֵהוּ לָנֶצַח וַיַּהֲלֹךְ מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ, תֹּקֶף שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם הָרִאשׁוֹן, לָנֶצַח, לְעוֹלָם הָיָה. וַיַּהֲלֹךְ, כֵּיוָן שֶׁהִנִּיחַ דַּעְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְהָלַךְ אַחַר דַּעְתּוֹ שֶׁל נָחָשׁ, מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ. רַבִּי סִימוֹן אָמַר (איוב יב, יג): עִמּוֹ חָכְמָה וּגְבוּרָה, בְּשָׁעָה שֶׁהָיָה מֻשְׁלָם לְבוֹרְאוֹ אַרְבָּעָה רָאשֵׁי נְהָרוֹת הָיָה פּוֹתֵק בְּמַגְרוֹפִית אַחַת, וְאֵלּוּ הֵן אַרְבָּעָה רָאשֵׁי נְהָרוֹת, וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וגו'.
“A river emerged from Eden to water the garden; and from there it parted and became four headwaters” (Genesis 2:10).
“A river emerged from Eden to water the garden” – Rabbi Simon began: “You grant him power [titkefehu] forever, and he went; You alter his countenance and send him away” (Job 14:20) – the power [tokef] that the Holy One blessed be He gave to Adam the first man “forever” should have been for all time. “And he went” – because he forsook the directive of the Holy One blessed be He and went after the directive of the serpent, “You alter his countenance and send him away.” Rabbi Simon said: “Wisdom and might with Him” (Job 12:13)1Two verses later: “Behold, He halts the water and it dries; He releases it, and they overturn the earth” (Job 12:15). – when he [Adam] was still innocent vis-a-vis his Creator,2Before having sinned, when he was “with Him.” he could unleash the water of four riverheads with a single spade.3So great was his “wisdom and might.” These are the four riverheads: “A river emerged from Eden to water the garden [and from there it parted and became four headwaters, etc.].”
שֵׁם הָאֶחָד פִּישׁוֹן (בראשית ב, יא), שֶׁהוּא מְגַדֵּל פִּשְׁתָּן וּמֵימָיו מְהַלְּכִין בְּשֹׁפִי, הוּא הַסֹּבֵב אֵת כָּל אֶרֶץ הַחֲוִילָה, עֲדַיִן לֹא הָיְתָה חֲוִילָה וְאַתְּ אוֹמֵר הוּא הַסֹּבֵב, אֶתְמְהָא, אֶלָּא (ישעיה מו, י): מַגִּיד מֵרֵאשִׁית אַחֲרִית. אֲשֶׁר שָׁם הַזָּהָב, זָהָב וַדַּאי. וּזֲהַב הָאָרֶץ הַהִוא טוֹב (בראשית ב, יב), אָמַר רַבִּי יִצְחָק טוֹבוֹי דְּהוּא בְּבֵיתֵיהּ, טוֹבוֹי דְּהוּא בְּלִוְויָתֵי. אָמַר רַבִּי אַבָּהוּ טוֹבָה גְדוֹלָה חָלַק הַקָּדוֹשׁ בָּרוּךְ הוּא לְעוֹלָמוֹ, אָדָם פּוֹרֵט זָהוּב אֶחָד וְהוּא מוֹצִיא מִמֶּנּוּ כַּמָּה יְצִיאוֹת. אָמַר רֵישׁ לָקִישׁ לֹא הָיָה עוֹלָם רָאוּי לְהִשְׁתַּמֵּשׁ בַּזָּהָב, וְלָמָּה נִבְרָא בִּשְׁבִיל בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר: וּזֲהַב הָאָרֶץ הַהִיא טוֹב, הֵיךְ מָה דְאַתְּ אָמַר (דברים ג, כה): הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנוֹן. שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם (בראשית ב, יב), אָמַר רַבִּי אַיְבוּ אַתְּ סָבוּר כַּבְּדֹלַח הַזֶּה שֶׁל פַּטָּמִים, יַגִּיד עָלָיו רֵעוֹ (במדבר יא, ז): וְעֵינוֹ כְּעֵין הַבְּדֹלַח, מַה זֶּה אֶבֶן טוֹבָה, אַף זֶה אֶבֶן טוֹבָה.
“The name of the one is Pishon; it is that which encircles the entire land of Ḥavila, where the gold is” (Genesis 2:11).
“The name of the one is Pishon” – because it causes flax [pishtan] to grow4Pishon is interpreted to be the Nile, along which flax grows. and its water flows smoothly [shofi].5Shofi contains the first three letters of Pishon, transposed.
“It is that which encircles the entire land of Ḥavila” – Ḥavila did not yet exist,6Ḥavila was a great-grandson of Noah (Genesis 10:7). and yet you say: “It is that which encircles [the entire land of Ḥavila]”? This is bewildering. The explanation is that “He tells the outcome from the outset” (Isaiah 46:10).7God knows the future, so He is able to call a land by its future name.
“Where the gold is” – pure gold.8This is expounded from the fact that it says “the gold,” rather than “gold.”
“And the gold of that land is good; there is bdellium there, and onyx stone” (Genesis 2:12).
“And the gold of that land is good” – Rabbi Yitzḥak said: It is good when it is in his house;9Gold is the best way to store one’s savings, since a large value is concentrated in each coin. it is good when it accompanies him on the road.10It is convenient for the road as well, for the same reason. The Midrash is expounding the repeated use of the word “gold” in consecutive verses [hazahav, vezahav]. Rabbi Abahu said: The Holy One blessed be He afforded a great favor to His world, as a person makes change from a single gold piece and he can spend it on several expenditures.
Reish Lakish said: The world should not have been worthy of using gold [for secular purposes]. Why was it created? For the Temple, as it is stated: “And the gold of that land is good” – just as it says: “This good mountain and Lebanon” (Deuteronomy 3:25).11This phrase refers to the Temple (see Bereshit Rabba 15:1).
“There is bdellium [bedolaḥ] there, and onyx stone” – Rabbi Aivu said: Do you think that this bedolaḥ is the one that spice-mixers use?12Bedolaḥ is both the name of a spice and the name of a gem. Let its counterpart tell about it: “And its appearance was like the appearance of bdellium [bedolaḥ]” (Numbers 11:7). Just as that is a gem, so, too, this is a gem.
וְשֵׁם הַנָּהָר הַשֵּׁנִי גִיחוֹן וגו' (בראשית ב, יג), עֲדַיִן לֹא עָמַד כּוּשׁ, וְהוּא אוֹמֵר: אֵת כָּל אֶרֶץ כּוּשׁ, אֶתְמְהָא. אֶלָּא (ישעיה מו, י): מַגִּיד מֵרֵאשִׁית אַחֲרִית. וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל (בראשית ב, יד), שֶׁהוּא חַד. פְּרָת אַוְתִּינְטִין שֶׁל נְהָרוֹת. רַבִּי חֲנִינָא בַּר אָמֵי בְּשֵׁם רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר (דניאל ח, ג): אוּבָל, אַוְתִּינְטִין שֶׁל נְהָרוֹת, וְהָכְתִיב (דניאל י, ד): וַאֲנִי הָיִיתִי עַל יַד הַנָּהָר הַגָּדוֹל הוּא חִדָּקֶל, אֶלָּא לְפִי שֶׁדָּנִיֵּאל רָאָה שְׁנֵי חֲלוֹמוֹת, אֶחָד בְּחִדֶּקֶל וְאֶחָד בְּאוּבָל, וְחִדֶּקֶל גָּדוֹל מֵאוּבָל לְפִיכָךְ הוּא קוֹרֵא אוֹתוֹ גָּדוֹל, וַהֲלוֹא הוּא בִּבְרִיָּתוֹ שֶׁל עוֹלָם אֵינוֹ קוֹרֵא אוֹתוֹ גָּדוֹל, אֶלָּא שֶׁעָלָה וְהִקִּיף אֶת כָּל אֶרֶץ יִשְׂרָאֵל, דִּכְתִיב בֵּיהּ (דברים ד, ז): כִּי מִי גוֹי גָּדוֹל אֲשֶׁר לוֹ אֱלֹהִים, מָשָׁל הֶדְיוֹט אוֹמֵר עַבְדָא דְמַלְכָּא, מַלְכָּא. הִדָּבֵק לְשִׁיחֵין וְיִשְׁחוּן לָךְ. רַב אָמַר לְחִיָּא בְּרֵיהּ בְּנֵה לִי בַּיִת בְּאֶרֶץ יִשְׂרָאֵל, אֲמַר לֵיהּ לְהֵיכָן, אֲמַר לֵיהּ אַעֲבַרְתְּ נַהֲרָא בְּנֵהּ. שְׁמוּאֵל אָמַר עַד מָקוֹם שֶׁהַנָּהָר מְהַלֵּךְ שָׁם הִיא אֶרֶץ יִשְׂרָאֵל, וְאֵי זוֹ זוֹ תַּרְבַּקְנָה. רַבִּי יְהוּדָה וְרַבִּי הוּנָא, רַבִּי יוּדָן אָמַר הוּא פְּרָת, וְהוּא (יחזקאל א, א): נְהַר כְּבָר. פְּרָת, שֶׁפָּרָה וְרָבָה עַד שֶׁעוֹבְרִין אוֹתוֹ בִּסְפִינוֹת. פְּרָת שֶׁמֵּימָיו פָּרִין וְרָבִין. פְּרָת שֶׁמְפָרֵשׁ וְהוֹלֵךְ עַד שֶׁכָּלָה בְּמַגְרֵיפָה. כְּבָר שֶׁמֵּימָיו כָּלִין. כְּבָר שֶׁפֵּרוֹתָיו גַּסִּין וְאֵינָן יוֹרְדִין בִּכְבָרָה. רַבִּי הוּנָא אָמַר כְּבָר בִּפְנֵי עַצְמוֹ, פְּרָת בִּפְנֵי עַצְמוֹ. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, אוֹמְרִים לַפְּרָת לָמָּה אֵין קוֹלְךָ הוֹלֵךְ, אָמַר לָהֶם אֵינִי צָרִיךְ מַעֲשַׂי מוֹדִיעִים אוֹתִי, אָדָם נוֹטֵעַ בִּי נְטִיעָה וְהִיא עוֹשָׂה לִשְׁלשִׁים יוֹם, זוֹרֵעַ בִּי יָרָק, וְהִיא עוֹמֶדֶת לִשְׁלשָׁה יָמִים. אוֹמְרִים לַחִדֶּקֶל לָמָּה קוֹלְךָ הוֹלֵךְ, אָמַר לָהֶם הַלְּוַאי נִשְׁמַע קוֹלִי וְנִרְאֶה. אוֹמְרִים לְאִילָנֵי מַאֲכָל לָמָּה אֵין קוֹלְכֶם הוֹלֵךְ, אָמְרוּ לָהֶם אֵין אָנוּ צְרִיכִים, פֵּרוֹתֵינוּ מְעִידִין עָלֵינוּ. אוֹמְרִים לְאִילָנֵי סְרַק לָמָּה קוֹלְכֶם הוֹלֵךְ, אָמְרוּ לָהֶם הַלְּוַאי נִשְׁמַע קוֹלֵנוּ וְנִרְאֶה. אָמַר רַב הוּנָא לֹא מִשּׁוּם הַטַּעַם הַזֶּה, אֶלָּא אִילָנֵי מַאֲכָל עַל יְדֵי שֶׁהֵם כְּבֵדִים בְּפֵרוֹתֵיהֶם לְפִיכָךְ אֵין קוֹלָן הוֹלֵךְ, אֲבָל אִילָנֵי סְרַק עַל יְדֵי שֶׁהֵן קַלִּים בְּפֵרוֹתֵיהֶם קוֹלָן הוֹלֵךְ, הֲדָא הוּא דִכְתִיב (ישעיה ז, ב): וַיָּנַע לְבָבוֹ וּלְבַב עַמּוֹ כְּנוֹעַ עֲצֵי יַעַר מִפְּנֵי וגו'.
“And the name of the second river is Giḥon; it is that which encircles the entire land of Kush” (Genesis 2:13).
“And the name of the second river is Giḥon…[the land of Kush]” – Kush did not yet exist,13Kush was a grandson of Noah (Genesis 10:6). and it says: “The entire land of Kush”? This is bewildering. It is because, “He tells the outcome from the outset.”
“And the name of the third river is Tigris; it is that which goes east of Ashur. And the fourth river, it is Euphrates” (Genesis 2:14).
“And the name of the third river is Tigris [Ḥidekel]” – because it is harsh [ḥad]14The passage subsequent to these words is mistakenly omitted in most editions: בְּקוֹלוֹ, הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר, וַעֲדַיִין לֹא עָמַד אַשּׁוּר, אֶלָּא מַגִּיד מֵרֵאשִׁית אַחֲרִית. וְהַנָּהָר הָרְבִיעִי הוּא פְרָת, רַב אָמַר. We have presented the translation of these missing words. in its sound [kolo]. “It is that which goes east of Ashur – but Ashur did not yet exist.15Ashur was a grandson of Noah (Genesis 10:22). It is because “He tells the outcome from the outset.”
“And the fourth river, it is Euphrates” – Rav said: Euphrates is the foremost of the rivers.16This is derived from the phrase “it is Euphrates,” and from the fact that it is referred to as “the great river” (Genesis 15:18, Deuteronomy 1:7). Rabbi Ḥanina bar Ami in the name of Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi said: “Uval” (Daniel 8:3) is the foremost of the rivers. But is it not written: “I was alongside the great river, that being Tigris”? (Daniel 10:4). The explanation is that Daniel saw two prophetic dreams, one on the Tigris and one on the Uval, and the [vision on the] Tigris was greater than [the vision on] the Uval, and that is why he calls it [Tigris] great. But is it not so, that at the creation of the world, it [Euphrates] is not called great? [Why is that?] The reason is because it went up and encircled the Land of Israel,17At creation it was not yet “great.” Its greatness came later, when it became the border of the Land of Israel. in whose regard it is written: “For who is a great nation that has God [close to it]” (Deuteronomy 4:7).18Euphrates is called “the great river” because of its association with the land of the “great nation.” The folk saying says: A king’s slave is [himself] a king; attach yourself to an officer and people will bow to you.
Rav said to his son Ḥiyya: ‘Build me a house in the Land of Israel.’ He said to him: ‘Where?’ He said to him: ‘Build it as soon as you cross the River [Euphrates].’ Shmuel said: ‘Up to the place where the River flows, that is the Land of Israel.’ Where is that? It is Tarbakna.
Rabbi Yehuda and Rabbi Huna, Rabbi Yudan said: The Euphrates and the Kevar River (Ezekiel 1:1) are one and the same. “Euphrates [Perat]” – because it broadens [para verava] to the point that it can be crossed [only] by boat. “Euphrates [Perat]” – because its water brings fertility [parin] and abundance [to the surrounding soil]. “Euphrates [Perat]” – because it gradually branches out [mefaresh] [into smaller and smaller streams] until it is possible to stop it with a spade. Kevar – because its produce [its grains] are large and do not fall through a sieve [kevara]. Rabbi Huna said: Kevar is a river unto itself, and Perat is a river unto itself.19They are not identical, as Rabbi Yehuda said.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: They said to the Euphrates: ‘Why do you not emit a loud sound?’ It responded to them: ‘I do not need [to show off], as my actions make me known: A person plants a sapling near me, and it produces [fruit] in just thirty days; he sows a vegetable near me, and it grows in just three days.’ They said to the Tigris: ‘Why do you emit a loud sound?’ It responded to them: ‘Would that my sound might be heard and I be noticed.’
They said to the fruit trees: ‘Why do you not emit a loud sound?’20Your leaves do not rustle loudly. They responded to them: ‘We do not need [to show off], as our fruits attest to our [importance].’ They said to the non-fruit bearing trees: ‘Why do you emit a loud sound?’ They responded to them: ‘Would that our sound might be heard and we be noticed.’
Rav Huna said: It is not for that reason. Rather, fruit trees, because they are weighed down with their fruit, that is why they do not emit a loud sound. But non-fruit bearing trees, because they are not weighed down with their fruit, do emit a loud sound. That is what is written: “His heart and the heart of his people trembled, like the trembling of the trees of the forest from [the wind]” (Isaiah 7:2).
אָמַר רַבִּי תַּנְחוּם בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַשְׁקוֹת כּוֹס תַּרְעֵלָה לָאֻמּוֹת מִמָּקוֹם שֶׁהַדִּין יוֹצֵא, מַאי טַעְמָא (בראשית ב, י): וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וּמִשָּׁם יִפָּרֵד, וְהָיָה לְאַרְבָּעָה נְהָרִים אֵין כְּתִיב כָּאן, אֶלָּא לְאַרְבָּעָה רָאשִׁים, אֵלּוּ אַרְבָּעָה גָּלֻיּוֹת כְּנֶגֶד אַרְבָּעָה רָאשִׁים. (בראשית ב, יא): שֵׁם הָאֶחָד פִּישׁוֹן, זוֹ בָּבֶל, עַל שֵׁם (חבקוק א, ח): וּפָשׁוּ פָּרָשָׁיו. הוּא הַסֹּבֵב אֵת כָּל אֶרֶץ הַחֲוִילָה, שֶׁעָלָה וְהִקִּיף אֶת כָּל אֶרֶץ יִשְׂרָאֵל, דִּכְתִיב בֵּיהּ (תהלים מב, ו): הוֹחִלִי לֵאלֹהִים כִּי עוֹד אוֹדֶנּוּ. אֲשֶׁר שָׁם הַזָּהָב, אֵלּוּ דִּבְרֵי תוֹרָה, שֶׁהֵן נֶחְמָדִין מִזָּהָב וּמִפָּז רָב. וּזֲהַב הָאָרֶץ הַהִיא טוֹב, מְלַמֵּד שֶׁאֵין תּוֹרָה כְּתוֹרַת אֶרֶץ יִשְׂרָאֵל וְלֹא חָכְמָה כְּחָכְמַת אֶרֶץ יִשְׂרָאֵל. שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם וגו', מִקְרָא מִשְׁנָה וְתַלְמוּד וְתוֹסֶפְתָּא וְאַגָּדָה. וְשֵׁם הַנָּהָר הַשֵּׁנִי גִיחוֹן, זוֹ מָדַי שֶׁהָיָה הָמָן שָׁף עַמָּהּ כַּנָּחָשׁ, עַל שֵׁם (בראשית ג, יד): עַל גְּחֹנְךָ תֵלֵךְ. חִדֶּקֶל זוֹ יָוָן, שֶׁהָיְתָה קַלָּה וְחַדָּה בִּגְזֵרוֹתֶיהָ, שֶׁהָיְתָה אוֹמֶרֶת לְיִשְׂרָאֵל כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. אָמַר רַב הוּנָא בִּשְׁלשָׁה דְבָרִים קָדְמָה מַלְכוּת יָוָן לְמַלְכוּת הָרְשָׁעָה, בְּנִימוּסִין וּבְפִנְקֵיסִין וּבְלָשׁוֹן. רַב הוּנָא בְּשֵׁם רַב אַחָא אָמַר, כָּל הַמַּלְכֻיּוֹת נִקְרְאוּ עַל שֵׁם אַשּׁוּר, עַל שֵׁם שֶׁהֵם מִתְעַשְּׁרוֹת מִיִּשְׂרָאֵל. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא כָּל הַמַּלְכֻיּוֹת נִקְרְאוּ עַל שֵׁם נִינְוֵה, עַל שֵׁם שֶׁהֵם מִתְנָאוֹת מִיִּשְׂרָאֵל. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי חֲלַפְתָּא כָּל הַמַּלְכֻיּוֹת נִקְרְאוּ עַל שֵׁם מִצְרַיִם, עַל שֵׁם שֶׁהֵם מְצִירוֹת לְיִשְׂרָאֵל. וְהַנָּהָר הָרְבִיעִי הוּא פְרָת, זוֹ אֱדוֹם. פְּרָת, שֶׁהֵפֵרָה וְהִצִירָה לְבָנָיו [נ"א לפניו]. פְּרָת, שֶׁפָּרָה וְרָבָה מִבִּרְכָתוֹ שֶׁל זָקֵן. פְּרָת, שֶׁאֲנִי עָתִיד לְהִפָּרַע לָהּ. פְּרָת, עַל שֵׁם סוֹפָהּ (ישעיה סג, ג): פּוּרָה דָּרַכְתִּי לְבַדִּי וגו'.
Rabbi Tanḥum said in the name of Rabbi Yehoshua ben Levi: In the future, the Holy One blessed be He will give the nations to drink from the cup of terror,21Drinking from the cup of terror is a metaphor for divine punishment (Isaiah 51:17, 51:22). from the place from which justice [hadin] emerges. What is the source? “A river emerged from Eden [eden] to water the garden; and from there it parted” – “and became four rivers” is not written here, but rather, “and became four headwaters [rashim]”22Rashim can also mean rulers. – these are the four kingdoms,23That would ultimately subjugate Israel (see Daniel chapters 2 and 7). They are: Babylon, Persia-Media, Greece, and Rome-Edom. which correspond to the four headwaters.
“The name of the one is Pishon” – this refers to Babylon, after: “Its horsemen come from afar [pashu]” (Habakkuk 1:8). “It is that which encircles the entire land of Ḥavila” – as it [Babylon] rose and encircled the entire Land of Israel, in whose regard it is written: “Have hope [hoḥili] in God, for I will yet thank Him” (Psalms 42:6). “Where the gold is” – this refers to the words of Torah, which “are more desirable than gold, than quantities of fine gold” (Psalms 19:11). “And the gold of that land is good” – this teaches that there is no Torah like the Torah of the Land of Israel, and no wisdom like the wisdom of the Land of Israel. “Bdellium is there, and onyx stone…” – [referring to] Bible, Mishna, Talmud, Tosefta, and agadda.24All these branches of Torah wisdom are to be found in the Land of Israel.
“And the name of the second river is Giḥon” – this refers to Media, as Haman would decimate its people like a serpent, after: “Upon your belly [geḥonekha] you shall go” (Genesis 3:14).
“Tigris [Ḥidekel] [it is that which goes east of Ashur]” – this refers to Greece, which was quick [kala] and harsh [ḥada] in its edicts, as it would say to Israel: ‘Write for yourselves on the horn of an ox that you have no share in the God of Israel.’ Rav Huna said: In three areas, the kingdom of Greece takes precedence over [they surpass] the Evil Empire:25Rome. This is expounding on “it is that which goes east [kidmat] of Ashur,” which can also mean “it is that which takes precedence over Ashur.” Ashur here refers to Rome, as the Midrash goes on to explain. In its legal system, in its script, and in its language. Rav Huna said in the name of Rav Aḥa: All the kingdoms may be called after Ashur26See Isaiah 27:13, Zechariah 10:10. because they enrich themselves [mitasherot] through Israel. Rabbi Yosei bar Ḥanina said: All the kingdoms may be called after Nineveh27See Nahum 1:1. The prophecy in that chapter is relevant to all the nations, not just Nineveh. because they adorn themselves [mitnaot] through Israel. Rabbi Yosei bar Ḥalafta said: All the nations are called after Egypt [Mitzrayim]28See Isaiah 27:13. because they distress [metzirot] Israel.
“The fourth river is Euphrates [Perat]” – this refers to Edom. Perat – because it voided [hefera]29It voided the treaty between the brothers, Jacob and Esau. The Romans are considered the descendants of Esau-Edom. and distressed his [Jacob’s] descendants. Perat – because it brings fertility [para] and abundance, due to the blessing of the elder [Isaac].30Isaac gave Esau (Edom) a blessing of fertility for the land (Genesis 27:39). Perat – because in the future I will exact retribution [lehipara] against it. Perat – after its demise: “I alone have trodden the winepress [pura]…” (Isaiah 63:3).31This passage (Isaiah 63:1–6) refers to Edom.
וַיִּקַּח ה' אֱלֹהִים אֶת הָאָדָם וגו' (בראשית ב, טו), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה. רַבִּי יְהוּדָה אוֹמֵר עִלָּה אוֹתוֹ, הֵיךְ מָה דְאַתְּ אָמַר (ישעיה יד, ב): וּלְקָחוּם עַמִּים וֶהֱבִיאוּם וגו'. רַבִּי נְחֶמְיָה אָמַר פִּתָּה אוֹתוֹ, הֵיךְ מָה דְאַתְּ אָמַר (הושע יד, ג): קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה' וגו'. וַיַּנִּחֵהוּ, רַבִּי יוּדָן וְרַבִּי בֶּרֶכְיָה. רַבִּי יוּדָן אָמַר הִנִּיחַ לוֹ וְהֵגֵן עָלָיו וְעִדְּנוֹ מִכָּל אִילָנֵי גַּן עֵדֶן. רַבִּי בֶּרֶכְיָה אָמַר לְהַנִּיחוֹ וּלְהָגֵן עָלָיו וּלְעַדְּנוֹ מִכָּל אִילָנֵי גַּן עֵדֶן. וַיַּנִּחֵהוּ, נָתַן לוֹ מִצְוַת שַׁבָּת, כְּמָה דְאַתְּ אָמַר (שמות כ, יא): וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי. לְעָבְדָהּ, (שמות כ, ט): שֵׁשֶׁת יָמִים תַּעֲבֹד. וּלְשָׁמְרָהּ, (דברים ה, יב): שָׁמוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ. דָּבָר אַחֵר לְעָבְדָהּ וּלְשָׁמְרָהּ, אֵלּוּ הַקָּרְבָּנוֹת, שֶׁנֶּאֱמַר (שמות ג, יב): תַּעַבְדוּן אֶת הָאֱלֹהִים, וּכְתִיב (במדבר כח, ב): תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ.
“The Lord God took the man and placed him in the Garden of Eden, to cultivate it and to keep it” (Genesis 2:15).
“The Lord God took [vayikaḥ] the man…” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: He elevated him, just as it says: “The peoples will lift them up [ulkaḥum] and bring them…” (Isaiah 14:2). Rabbi Neḥemya said: He enticed him, just as it says: “Take [keḥu] words32That is, words of persuasion. with you and return to the Lord…” (Hosea 14:3).
“And placed him [vayaniḥehu]” – Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: He granted him rest, and protected him and indulged him33Vayaniḥehu can also mean he gave him rest, protection or comfort. with all the trees in the Garden of Eden. Rabbi Berekhya said: [He put him there] to grant him rest, protect him, and indulge him with all the trees in the Garden of Eden.34It was God’s intent when placing Adam in the garden to grant him all these things, but it did not actually come about due to Adam’s sin.
“Vayaniḥehu” – He gave him the mitzva of Shabbat, just as it says: “And He rested [vayanaḥ] on the seventh day” (Exodus 20:11). “To cultivate it [le’ovda]” – “six days you shall work [taavod]” (Exodus 20:9), “and to keep it” – “Keep the Shabbat day” (Deuteronomy 5:12).35“To cultivate it and to keep it” all refer to the precept of Shabbat – to work for six days and rest on the seventh. Alternatively, “to cultivate it and to keep it” – this refers to sacrificial offerings, as it is stated: “You will serve [taavdun] God upon this mountain” (Exodus 3:12), and it is written [regarding the daily offering]: “You shall take care [tishmeru] to present it to Me at its appointed time” (Numbers 28:2).
וַיְצַו ה' אֱלֹהִים עַל הָאָדָם לֵאמֹר מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל (בראשית ב, טז), רַבִּי לֵוִי אָמַר צִוָּהוּ עַל שֵׁשׁ מִצְווֹת, וַיְצַו, עַל עֲבוֹדַת כּוֹכָבִים, הֵיךְ מָה דְאַתְּ אָמַר (הושע ה, יא): כִּי הוֹאִיל הָלַךְ אַחֲרֵי צָו. ה', עַל בִּרְכַּת הַשֵּׁם, כְּמָה דְאַתְּ אָמַר (ויקרא כד, טז): וְנֹקֵב שֵׁם ה'. אֱלֹהִים, אֵלּוּ הַדַּיָּנִין, שֶׁנֶּאֱמַר (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל. עַל הָאָדָם, זוֹ שְׁפִיכַת דָּמִים, שֶׁנֶּאֱמַר (בראשית ט, ו): שֹׁפֵךְ דַּם הָאָדָם. לֵאמֹר, זֶה גִּלּוּי עֲרָיוֹת, שֶׁנֶּאֱמַר (ירמיה ג, א): לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת אִשְׁתּוֹ וגו'. מִכֹּל עֵץ הַגָּן אָכֹל, צִוָּהוּ עַל הַגָּזֵל. רַבָּנָן פָּתְרִין לֵיהּ כָּל עִנְיָנָא, וַיְצַו ה' אֱלֹהִים, רַחֲמָן אֲנִי וְדַיָּן אֲנִי לְהִפָּרַע. אֱלֹהִים, אָמַר לוֹ אֱלֹהִים אֲנִי, נְהֹג בִּי כֵּאלוֹהַּ, שֶׁלֹא תְקַלְּלֵנִי, כְּמָה דִכְתִיב: אֱלֹהִים לֹא תְקַלֵּל. גִּלּוּי עֲרָיוֹת מִנַּיִן (בראשית ב, כד): וְדָבַק בְּאִשְׁתּוֹ וְלֹא בְּאֵשֶׁת חֲבֵרוֹ, וְלֹא בְּזָכָר, וְלֹא בִּבְהֵמָה. אָכֹל תֹּאכֵל, אָמַר רַבִּי יַעֲקֹב דִּכְפַר חָנִין מָתַי יִתְכַּשֵּׁר לַאֲכִילָה מִשֶּׁתִּשָּׁחֵט, רָמַז לוֹ עַל אֵבָר מִן הַחַי. מוֹת תָּמוּת, מִיתָה לְאָדָם, מִיתָה לְחַוָּה, מִיתָה לוֹ, מִיתָה לְתוֹלְדוֹתָיו.
“The Lord God commanded man, saying: From every tree of the garden you may eat” (Genesis 2:16).
“The Lord God commanded man, saying: From every tree of the garden you may eat.” Rabbi Levi said: He commanded him regarding six mitzvot. “[The Lord God] commanded [vaytzav]” – regarding idol worship, as it says: “Because he willingly followed an order [tzav]” (Hosea 5:11). “The Lord” – regarding blasphemy, as it says: “One who blasphemes the name of the Lord” (Leviticus 24:16). “God [elohim]” – this refers to [the appointment of] judges, as it is stated: “You shall not curse judges [elohim]” (Exodus 22:27). “Man” – this refers to the shedding of blood, as it is stated: “One who sheds the blood of man [haadam]” (Genesis 9:6). “Saying [lemor]” – this refers to forbidden sexual relations, as it is stated: “Saying [lemor]: Behold, if a man sent away his wife, and she departed from him, [and she went to belong another man]” (Jeremiah 3:1).36One of the basic laws of sexual morality is that a married woman may not go and “belong to another man” unless her first husband “sent her away,” i.e., divorced her. “From every tree of the garden you may eat” – He commanded him regarding theft.37God informed Adam that all the trees were permitted to him only because they were not someone else’s private property.
The Rabbis interpreted the entire passage [differently]. “The Lord God [Elohim] commanded” – [He said to him:] ‘I am merciful, but also I am a judge to exact retribution.’38“Lord” connotes God’s attribute of mercy, and “God” [Elohim] connotes His attribute of strict justice. Elohim – He said to him: ‘I am elohim, act towards me like a God [elo’ah], that you not curse Me,’ as it is stated: “You shall not curse elohim.”39Elohim can mean either “judges” or “God.” From where are forbidden sexual relations derived? “He shall cleave to his wife” (Genesis 2:24) – but not to another man’s wife, not to a male, and not to an animal. “You may eat [akhol tokhal]”40This can be translated: “When it is food, you may eat it.” – Rabbi Yaakov of Kefar Ḥanin said: When is it [meat] permitted for consumption? It is after it is slaughtered. He thus alluded to him regarding [the prohibition of eating] a limb [taken] from a living animal.
“But of the tree of the knowledge of good and evil, you shall not eat of it, as on the day that you eat of it you shall die” (Genesis 2:17).
“You shall die [mot tamut]” – death for Adam, death for Eve;41The double expression mot tamut alludes to two deaths. death for him, death for his descendants.